SÛTRA XXXIII.

It is difficult to find words corresponding to technical terms in Sanskrit. Arthavâda, which I have translated by explanation, means not only the telling of the meaning, but likewise the telling of the object; parakriti, story, means literally the action of another; purâkalpa, traditions, means the former state. The difference between the two is stated to be that parakriti refers to the act of one person, purâkalpa to that of several. This subject is fully treated in the Pûrva-mîmâmsâ. Satyavrata begins a new Sûtra with 'reproof' (nindâ).

SÛTRA XXXIV.

SÛTRA XXXV.

But passages which are not handed down, are not to be classed as Mantras, as, for instance, the pravara, the words used in choosing priests, divine or human; ûha, substitution of one word for another; and nâmadheya-grahana, the mentioning of the names of particular sacrificers.

The reason why such passages are not to be treated as Mantras is that they should not be subject to some of the preceding rules, as, for instance, the murmuring, enjoined in Sûtra IX. Those passages naturally vary in each sacrifice. With regard to the names a distinction is made

SÛTRA XXXVII.

Svâdhyâya, i.e. self-reading, is the name given to the study of the Veda, both in first learning and in afterwards repeating it. This study is under several restrictions, but these restrictions cease when the Veda is used for sacrificial purposes.

SÛTRA XXXIX.

If a rule is given, such as trih prokshati, he sprinkles thrice, the mantra which accompanies the act, is recited once only. Again in the case of acts that require repetitions, such as rubbing, pounding, &c., the hymns are recited once only.

SÛTRA XL.

If several members of the body are to be rubbed, the verses required for the purpose are recited once only. A prayer is enjoined if one wakes during the night. If one wakes more than once that prayer is. not to be repeated. In crossing a river the necessary verse is not to be repeated at every wave, nor during a down-pour, at every drop of rain. If some unlucky sight has to be conjured, the conjuring verse is spoken once and not repeated, unless some time has elapsed and a new unlucky sight presents itself.

SÛTRA XLII.

produce a visible effect, such as pounding or sprinkling, and acts which do not, such as addressing, approaching, looking. The latter are called asamnipâtin. Thus when the stones used for the preparation of Soma are addressed, the hymn which is used for addressing them, is not repeated for each single stone, the same as in Sûtra XL. Sûtras XLI and XLII are sometimes joined.

SÛTRA XLIII.

Havishkrit-adhrigu-puronuvâkyâ-manotam is to be taken as a Dvandva compound.

The Havishkrit hymn is an invocation when the havis is made. The Adhrigu hymn is 'Daivyâhsamitârah,' &c. The Puronuvâkyâ hymn is that which precedes the Yâgyâ, immediately after the Sampraisha. The Manotâ hymn is 'Tvam hy agne prathamo manotâ,' &c. These hymns are to be repeated, if the act which they accompany has to be repeated after a certain interval.

SÛTRA XLVII.

These first words are often called Pratîkas, and rules are given in Âsvalâyana's Srauta-sûtras I, 1, 17-19, as to the number of words that should form such a pratîka, if it is meant for one verse, for three verses, or for a whole hymn. According to Âsvalâyana, if one foot is quoted, it is meant for a verse; if an imperfect foot of an initial verse is quoted, it is meant for a whole hymn; if more than a foot is quoted, it is meant for three verses.

SÛTRA L.

The Yâgyâ is explained by prayakkhati yâgyayâ, the Anuvâkyâ by âhvayaty anuvâkyayâ. Sometimes more than one are mentioned, but in that case the priest is free to do as he likes. According to the same principle, when we read that one should sacrifice with rice or with barley, that means that rice should be used after the rice-harvest, barley after the barley-harvest, and not that rice and barley should be used at the same time.